1. Hebrew Bible, Genesis, 1.1, 1.27 (9th cent. BCE - 3rd cent. BCE)
| 1.1. וַיִּקְרָא אֱלֹהִים לַיַּבָּשָׁה אֶרֶץ וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים וַיַּרְא אֱלֹהִים כִּי־טוֹב׃ 1.1. בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ׃ 1.27. וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃ | 1.1. In the beginning God created the heaven and the earth." 1.27. And God created man in His own image, in the image of God created He him; male and female created He them." |
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2. Hebrew Bible, Psalms, 78.2 (9th cent. BCE - 3rd cent. BCE)
| 78.2. הֵן הִכָּה־צוּר וַיָּזוּבוּ מַיִם וּנְחָלִים יִשְׁטֹפוּ הֲגַם־לֶחֶם יוּכַל תֵּת אִם־יָכִין שְׁאֵר לְעַמּוֹ׃ 78.2. אֶפְתְּחָה בְמָשָׁל פִּי אַבִּיעָה חִידוֹת מִנִּי־קֶדֶם׃ | 78.2. I will open my mouth with a parable; I will utter dark sayings concerning days of old;" |
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3. Hebrew Bible, Isaiah, 1.13, 40.13 (8th cent. BCE - 5th cent. BCE)
| 1.13. לֹא תוֹסִיפוּ הָבִיא מִנְחַת־שָׁוְא קְטֹרֶת תּוֹעֵבָה הִיא לִי חֹדֶשׁ וְשַׁבָּת קְרֹא מִקְרָא לֹא־אוּכַל אָוֶן וַעֲצָרָה׃ 40.13. מִי־תִכֵּן אֶת־רוּחַ יְהוָה וְאִישׁ עֲצָתוֹ יוֹדִיעֶנּוּ׃ | 1.13. Bring no more vain oblations; It is an offering of abomination unto Me; New moon and sabbath, the holding of convocations— I cannot endure iniquity along with the solemn assembly." 40.13. Who hath meted out the spirit of the LORD? Or who was His counsellor that he might instruct Him?" |
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4. Hebrew Bible, Haggai, 2.23 (6th cent. BCE - 5th cent. BCE)
| 2.23. בַּיּוֹם הַהוּא נְאֻם־יְהוָה צְבָאוֹת אֶקָּחֲךָ זְרֻבָּבֶל בֶּן־שְׁאַלְתִּיאֵל עַבְדִּי נְאֻם־יְהוָה וְשַׂמְתִּיךָ כַּחוֹתָם כִּי־בְךָ בָחַרְתִּי נְאֻם יְהוָה צְבָאוֹת׃ | 2.23. In that day, saith the LORD of hosts, will I take thee, O Zerubbabel, My servant, the son of Shealtiel, saith the LORD, and will make thee as a signet; for I have chosen thee, saith the LORD of hosts.’" |
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5. Anon., 1 Enoch, 5.5, 93.6 (3rd cent. BCE - 2nd cent. BCE)
| 5.5. Therefore shall ye execrate your days, And the years of your life shall perish, And the years of your destruction shall be multiplied in eternal execration, And ye shall find no mercy. 93.6. And after that in the fourth week, at its close, Visions of the holy and righteous shall be seen, And a law for all generations and an enclosure shall be made for them. |
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6. Anon., Jubilees, 1.27-1.29, 2.1 (2nd cent. BCE - 2nd cent. BCE)
| 1.27. O Lord my God, do not forsake Thy people and Thy inheritance, so that they should wander in the error of their hearts, and do not deliver them into the hands of their enemies, the Gentiles, lest they should rule over them and cause them to sin against Thee. 1.28. Let Thy mercy, O Lord, be lifted up upon Thy people, and create in them an upright spirit 1.29. and let not the spirit of Beliar rule over them to accuse them before Thee, and to ensnare them from all the paths of righteousness, so that they may perish from before Thy face. 2.1. And the angel of the presence spake to Moses according to the word of the Lord, saying: |
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7. Cicero, Topica, 2.8 (2nd cent. BCE - 1st cent. BCE)
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8. Philo of Alexandria, On The Life of Abraham, 69-88, 68 (1st cent. BCE - 1st cent. CE)
| 68. The aforesaid emigrations, if one is to be guided by the literal expressions of the scripture, were performed by a wise man; but if we look to the laws of allegory, by a soul devoted to virtue and busied in the search after the true God. |
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9. Anon., Didache, 14 (1st cent. CE - 2nd cent. CE)
| 14. But every Lord's day gather yourselves together, and break bread, and give thanksgiving after having confessed your transgressions, that your sacrifice may be pure. But let no one that is at variance with his fellow come together with you, until they be reconciled, that your sacrifice may not be profaned. For this is that which was spoken by the Lord: In every place and time offer to me a pure sacrifice; for I am a great King, says the Lord, and my name is wonderful among the nations. |
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10. Josephus Flavius, Jewish Antiquities, 15.136 (1st cent. CE - 1st cent. CE)
| 15.136. for these Arabians have done what both the Greeks and barbarians own to be an instance of the grossest wickedness, with regard to our ambassadors, which they have beheaded, while the Greeks declare that such ambassadors are sacred and inviolable. And for ourselves, we have learned from God the most excellent of our doctrines, and the most holy part of our law, by angels or ambassadors; for this name brings God to the knowledge of mankind, and is sufficient to reconcile enemies one to another. |
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11. Josephus Flavius, Against Apion, 2.190 (1st cent. CE - 1st cent. CE)
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12. New Testament, 1 Corinthians, 6.12, 8.1, 8.6, 8.9-8.13, 10.6, 10.25-10.30, 11.9, 11.20 (1st cent. CE - 1st cent. CE)
| 6.12. All things are lawful for me," but not all thingsare expedient. "All things are lawful for me," but I will not bebrought under the power of anything. 8.1. Now concerning things sacrificed to idols: We know that we allhave knowledge. Knowledge puffs up, but love builds up. 8.6. yet to us there is one God, the Father, of whom are allthings, and we for him; and one Lord, Jesus Christ, through whom areall things, and we live through him. 8.9. But be careful that by no means does this liberty ofyours become a stumbling block to the weak. 8.10. For if a man seesyou who have knowledge sitting in an idol's temple, won't hisconscience, if he is weak, be emboldened to eat things sacrificed toidols? 8.11. And through your knowledge, he who is weak perishes, thebrother for whose sake Christ died. 8.12. Thus, sinning against thebrothers, and wounding their conscience when it is weak, you sinagainst Christ. 8.13. Therefore, if food causes my brother to stumble,I will eat no meat forevermore, that I don't cause my brother tostumble. 10.6. Nowthese things were our examples, to the intent we should not lust afterevil things, as they also lusted. 10.25. Whatever is sold in the butcher shop, eat, asking no questionfor the sake of conscience 10.26. for "the earth is the Lord's, andits fullness. 10.27. But if one of those who don't believe invitesyou to a meal, and you are inclined to go, eat whatever is set beforeyou, asking no questions for the sake of conscience. 10.28. But ifanyone says to you, "This was offered to idols," don't eat it for thesake of the one who told you, and for the sake of conscience. For "theearth is the Lord's, and all its fullness. 10.29. Conscience, I say,not your own, but the other's conscience. For why is my liberty judgedby another conscience? 10.30. If I partake with thankfulness, why am Idenounced for that for which I give thanks? 11.9. for neither was man created for the woman, but woman for the man. 11.20. When therefore you assemble yourselves together, itis not possible to eat the Lord's supper. |
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13. New Testament, Acts, 4.3, 7.38, 7.53, 10.28, 15.7-15.11, 17.1-17.10, 17.13-17.15, 17.17, 18.5, 20.7-20.12, 27.9 (1st cent. CE - 2nd cent. CE)
| 4.3. They laid hands on them, and put them in custody until the next day, for it was now evening. 7.38. This is he who was in the assembly in the wilderness with the angel that spoke to him on Mount Sinai, and with our fathers, who received living oracles to give to us 7.53. You received the law as it was ordained by angels, and didn't keep it! 10.28. He said to them, "You yourselves know how it is an unlawful thing for a man who is a Jew to join himself or come to one of another nation, but God has shown me that I shouldn't call any man unholy or unclean. 15.7. When there had been much discussion, Peter rose up and said to them, "Brothers, you know that a good while ago God made choice among you, that by my mouth the Gentiles should hear the word of the gospel, and believe. 15.8. God, who knows the heart, testified about them, giving them the Holy Spirit, just like he did to us. 15.9. He made no distinction between us and them, cleansing their hearts by faith. 15.10. Now therefore why do you tempt God, that you should put a yoke on the neck of the disciples which neither our fathers nor we were able to bear? 15.11. But we believe that we are saved through the grace of the Lord Jesus, just as they are. 17.1. Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where there was a synagogue of the Jews. 17.2. Paul, as was his custom, went in to them, and for three Sabbath days reasoned with them from the Scriptures 17.3. explaining and demonstrating that the Christ had to suffer, and to rise again from the dead, and saying, "This Jesus, whom I proclaim to you, is the Christ. 17.4. Some of them were persuaded, and joined Paul and Silas, of the devout Greeks a great multitude, and not a few of the chief women. 17.5. But the disobedient Jews gathered some wicked men from the marketplace, and gathering a crowd, set the city in an uproar. Assaulting the house of Jason, they sought to bring them out to the people. 17.6. When they didn't find them, they dragged Jason and certain brothers before the rulers of the city, crying, "These who have turned the world upside down have come here also 17.7. whom Jason has received. These all act contrary to the decrees of Caesar, saying that there is another king, Jesus! 17.8. The multitude and the rulers of the city were troubled when they heard these things. 17.9. When they had taken security from Jason and the rest, they let them go. 17.10. The brothers immediately sent Paul and Silas away by night to Beroea. When they arrived, they went into the Jewish synagogue. 17.13. But when the Jews of Thessalonica had knowledge that the word of God was proclaimed by Paul at Beroea also, they came there likewise, agitating the multitudes. 17.14. Then the brothers immediately sent out Paul to go as far as to the sea, and Silas and Timothy still stayed there. 17.15. But those who escorted Paul brought him as far as Athens. Receiving a commandment to Silas and Timothy that they should come to him with all speed, they departed. 17.17. So he reasoned in the synagogue with Jews and the devout persons, and in the marketplace every day with those who met him. 18.5. But when Silas and Timothy came down from Macedonia, Paul was compelled by the Spirit, testifying to the Jews that Jesus was the Christ. 20.7. On the first day of the week, when the disciples were gathered together to break bread, Paul talked with them, intending to depart on the next day, and continued his speech until midnight. 20.8. There were many lights in the upper chamber where we were gathered together. 20.9. A certain young man named Eutychus sat in the window, weighed down with deep sleep. As Paul spoke still longer, being weighed down by his sleep, he fell down from the third story, and was taken up dead. 20.10. Paul went down, and fell on him, and embracing him said, "Don't be troubled, for his life is in him. 20.11. When he had gone up, and had broken bread, and eaten, and had talked with them a long while, even until break of day, he departed. 20.12. They brought the boy alive, and were not a little comforted. 27.9. When much time was spent, and the voyage was now dangerous, because the Fast had now already gone by, Paul admonished them |
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14. New Testament, Apocalypse, 1.4-1.5, 3.14, 3.21 (1st cent. CE - 1st cent. CE)
| 1.4. John, to the seven assemblies that are in Asia: Grace to you and peace, from God, who is and who was and who is to come; and from the seven Spirits who are before his throne; 1.5. and from Jesus Christ, the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth. To him who loves us, and washed us from our sins by his blood; 3.14. To the angel of the assembly in Laodicea write: "The Amen, the Faithful and True Witness, the Head of God's creation, says these things: 3.21. He who overcomes, I will give to him to sit down with me on my throne, as I also overcame, and sat down with my Father on his throne. |
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15. New Testament, Colossians, 1.1-1.8, 1.12-1.20, 1.22, 2.1-2.16, 2.18-2.23, 3.1-3.16, 4.1-4.12, 5.17 (1st cent. CE - 1st cent. CE)
| 1.1. Paul, an apostle of Christ Jesus through the will of God, and Timothy our brother 1.2. to the saints and faithful brothers in Christ at Colossae: Grace to you and peace from God our Father, and the Lord Jesus Christ. 1.3. We give thanks to God the Father of our Lord Jesus Christ, praying always for you 1.4. having heard of your faith in Christ Jesus, and of the love which you have toward all the saints 1.5. because of the hope which is laid up for you in the heavens, whereof you heard before in the word of the truth of the gospel 1.6. which has come to you; even as it is in all the world and is bearing fruit and increasing, as it does in you also, since the day you heard and knew the grace of God in truth; 1.7. even as you learned of Epaphras our beloved fellow servant, who is a faithful minister of Christ on our behalf 1.8. who also declared to us your love in the Spirit. 1.12. giving thanks to the Father, who made us fit to be partakers of the inheritance of the saints in light; 1.13. who delivered us out of the power of darkness, and translated us into the Kingdom of the Son of his love; 1.14. in whom we have our redemption through his blood, the forgiveness of our sins; 1.15. who is the image of the invisible God, the firstborn of all creation. 1.16. For by him were all things created, in the heavens and on the earth, things visible and things invisible, whether thrones or dominions or principalities or powers; all things have been created through him, and for him. 1.17. He is before all things, and in him all things are held together. 1.18. He is the head of the body, the assembly, who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. 1.19. For all the fullness was pleased to dwell in him; 1.20. and through him to reconcile all things to himself, having made peace through the blood of his cross. Through him, I say, whether things on the earth, or things in the heavens. 1.22. yet now he has reconciled in the body of his flesh through death, to present you holy and without blemish and blameless before him 2.1. For I desire to have you know how greatly I struggle for you, and for those at Laodicea, and for as many as have not seen my face in the flesh; 2.2. that their hearts may be comforted, they being knit together in love, and gaining all riches of the full assurance of understanding, that they may know the mystery of God, both of the Father and of Christ 2.3. in whom are all the treasures of wisdom and knowledge hidden. 2.4. Now this I say that no one may delude you with persuasiveness of speech. 2.5. For though I am absent in the flesh, yet am I with you in the spirit, rejoicing and seeing your order, and the steadfastness of your faith in Christ. 2.6. As therefore you received Christ Jesus, the Lord, walk in him 2.7. rooted and built up in him, and established in the faith, even as you were taught, abounding in it in thanksgiving. 2.8. Be careful that you don't let anyone rob you through his philosophy and vain deceit, after the tradition of men, after the elements of the world, and not after Christ. 2.9. For in him all the fullness of the Godhead dwells bodily 2.10. and in him you are made full, who is the head of all principality and power; 2.11. in whom you were also circumcised with a circumcision not made with hands, in the putting off of the body of the sins of the flesh, in the circumcision of Christ; 2.12. having been buried with him in baptism, in which you were also raised with him through faith in the working of God, who raised him from the dead. 2.13. You were dead through your trespasses and the uncircumcision of your flesh. He made you alive together with him, having forgiven us all our trespasses; 2.14. having wiped out the handwriting in ordices that was against us, which was contrary to us: and he has taken it out of the way, nailing it to the cross; 2.15. having stripped the principalities and the powers, he made a show of them openly, triumphing over them in it. 2.16. Let no man therefore judge you in eating, or in drinking, or with respect to a feast day or a new moon or a Sabbath day 2.18. Let no one rob you of your prize by a voluntary humility and worshipping of the angels, dwelling in the things which he has not seen, vainly puffed up by his fleshly mind 2.19. and not holding firmly to the Head, from whom all the body, being supplied and knit together through the joints and ligaments, grows with God's growth. 2.20. If you died with Christ from the elements of the world, why, as though living in the world, do you subject yourselves to ordices 2.21. Don't handle, nor taste, nor touch 2.22. (all of which perish with use), according to the precepts and doctrines of men? 2.23. Which things indeed appear like wisdom in self-imposed worship, and humility, and severity to the body; but aren't of any value against the indulgence of the flesh. 3.1. If then you were raised together with Christ, seek the things that are above, where Christ is, seated on the right hand of God. 3.2. Set your mind on the things that are above, not on the things that are on the earth. 3.3. For you died, and your life is hidden with Christ in God. 3.4. When Christ, our life, is revealed, then you will also be revealed with him in glory. 3.5. Put to death therefore your members which are on the earth: sexual immorality, uncleanness, depraved passion, evil desire, and covetousness, which is idolatry; 3.6. for which things' sake the wrath of God comes on the sons of disobedience. 3.7. You also once walked in those, when you lived in them; 3.8. but now you also put them all away: anger, wrath, malice, slander, and shameful speaking out of your mouth. 3.9. Don't lie to one another, seeing that you have put off the old man with his doings 3.10. and have put on the new man, that is being renewed in knowledge after the image of his Creator 3.11. where there can't be Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, bondservant, freeman; but Christ is all, and in all. 3.12. Put on therefore, as God's elect, holy and beloved, a heart of compassion, kindness, lowliness, humility, and perseverance; 3.13. bearing with one another, and forgiving each other, if any man has a complaint against any; even as Christ forgave you, so you also do. 3.14. Above all these things, walk in love, which is the bond of perfection. 3.15. And let the peace of God rule in your hearts, to which also you were called in one body; and be thankful. 3.16. Let the word of Christ dwell in you richly; in all wisdom teaching and admonishing one another with psalms, hymns, and spiritual songs, singing with grace in your heart to the Lord. 4.1. Masters, give to your servants that which is just and equal, knowing that you also have a Master in heaven. 4.2. Continue steadfastly in prayer, watching therein with thanksgiving; 4.3. praying together for us also, that God may open to us a door for the word, to speak the mystery of Christ, for which I am also in bonds; 4.4. that I may reveal it as I ought to speak. 4.5. Walk in wisdom toward those who are outside, redeeming the time. 4.6. Let your speech always be with grace, seasoned with salt, that you may know how you ought to answer each one. 4.7. All my affairs will be made known to you by Tychicus, the beloved brother, faithful servant, and fellow bondservant in the Lord. 4.8. I am sending him to you for this very purpose, that he may know your circumstances and comfort your hearts 4.9. together with Onesimus, the faithful and beloved brother, who is one of you. They will make known to you everything that is going on here. 4.10. Aristarchus, my fellow prisoner greets you, and Mark, the cousin of Barnabas (concerning whom you received commandments, "if he comes to you, receive him") 4.11. and Jesus who is called Justus, who are of the circumcision. These are my only fellow workers for the Kingdom of God, men who have been a comfort to me. 4.12. Epaphras, who is one of you, a servant of Christ, salutes you, always striving for you in his prayers, that you may stand perfect and complete in all the will of God. |
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16. New Testament, Ephesians, 1.4, 2.3 (1st cent. CE - 1st cent. CE)
| 1.4. even as he chose us in him before the foundation of the world, that we would be holy and without blemish before him in love; 2.3. among whom we also all once lived in the lust of our flesh, doing the desires of the flesh and of the mind, and were by nature children of wrath, even as the rest. |
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17. New Testament, Galatians, 3.19-3.20, 4.3-4.11, 4.24 (1st cent. CE - 1st cent. CE)
| 3.19. What then is the law? It was added because of transgressions,until the seed should come to whom the promise has been made. It wasordained through angels by the hand of a mediator. 3.20. Now amediator is not between one, but God is one. 4.3. So we also, when we were children, were held in bondage under theelements of the world. 4.4. But when the fullness of the time came,God sent out his Son, born to a woman, born under the law 4.5. thathe might redeem those who were under the law, that we might receive theadoption of sons. 4.6. And because you are sons, God sent out theSpirit of his Son into your hearts, crying, "Abba, Father! 4.7. Soyou are no longer a bondservant, but a son; and if a son, then an heirof God through Christ. 4.8. However at that time, not knowing God, youwere in bondage to those who by nature are not gods. 4.9. But now thatyou have come to know God, or rather to be known by God, why do youturn back again to the weak and miserable elements, to which you desireto be in bondage all over again? 4.10. You observe days, months,seasons, and years. 4.11. I am afraid for you, that I might havewasted my labor for you. 4.24. These things contain an allegory, forthese are two covets. One is from Mount Sinai, bearing children tobondage, which is Hagar. |
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18. New Testament, Hebrews, 1.1, 2.2-2.3, 8.5 (1st cent. CE - 1st cent. CE)
| 1.1. God, having in the past spoken to the fathers through the prophets at many times and in various ways 2.2. For if the word spoken through angels proved steadfast, and every transgression and disobedience received a just recompense; 2.3. how will we escape if we neglect so great a salvation -- which at the first having been spoken through the Lord, was confirmed to us by those who heard; 8.5. who serve a copy and shadow of the heavenly things, even as Moses was warned by God when he was about to make the tabernacle, for he said, "See, you shall make everything according to the pattern that was shown to you on the mountain. |
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19. New Testament, Philippians, 2.6-2.8, 4.15-4.16 (1st cent. CE - 1st cent. CE)
| 2.6. who, existing in the form of God, didn't consider it robbery to be equal with God 2.7. but emptied himself, taking the form of a servant, being made in the likeness of men. 2.8. And being found in human form, he humbled himself, becoming obedient to death, yes, the death of the cross. 4.15. You yourselves also know, you Philippians, that in the beginning of the gospel, when I departed from Macedonia, no assembly had fellowship with me in the matter of giving and receiving but you only. 4.16. For even in Thessalonica you sent once and again to my need. |
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20. New Testament, Romans, 5.14, 8.29, 8.38-8.39, 14.5, 14.13-14.22 (1st cent. CE - 1st cent. CE)
| 5.14. Nevertheless death reigned from Adam until Moses, even over those whose sins weren't like Adam's disobedience, who is a foreshadowing of him who was to come. 8.29. For whom he foreknew, he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers. 8.38. For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers 8.39. nor height, nor depth, nor any other created thing, will be able to separate us from the love of God, which is in Christ Jesus our Lord. 14.5. One man esteems one day as more important. Another esteems every day alike. Let each man be fully assured in his own mind. 14.13. Therefore let's not judge one another any more, but judge this rather, that no man put a stumbling block in his brother's way, or an occasion for falling. 14.14. I know, and am persuaded in the Lord Jesus, that nothing is unclean of itself; except that to him who considers anything to be unclean, to him it is unclean. 14.15. Yet if because of food your brother is grieved, you walk no longer in love. Don't destroy with your food him for whom Christ died. 14.16. Then don't let your good be slandered 14.17. for the Kingdom of God is not eating and drinking, but righteousness, peace, and joy in the Holy Spirit. 14.18. For he who serves Christ in these things is acceptable to God and approved by men. 14.19. So then, let us follow after things which make for peace, and things by which we may build one another up. 14.20. Don't overthrow God's work for food's sake. All things indeed are clean, however it is evil for that man who creates a stumbling block by eating. 14.21. It is good to not eat meat, drink wine, nor do anything by which your brother stumbles, is offended, or is made weak. 14.22. Do you have faith? Have it to yourself before God. Happy is he who doesn't judge himself in that which he approves. |
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21. New Testament, John, 5.16-5.23, 20.1 (1st cent. CE - 1st cent. CE)
| 5.16. For this cause the Jews persecuted Jesus, and sought to kill him, because he did these things on the Sabbath. 5.17. But Jesus answered them, "My Father is still working, so I am working, too. 5.18. For this cause therefore the Jews sought all the more to kill him, because he not only broke the Sabbath, but also called God his own Father, making himself equal with God. 5.19. Jesus therefore answered them, "Most assuredly, I tell you, the Son can do nothing of himself, but what he sees the Father doing. For whatever things he does, these the Son also does likewise. 5.20. For the Father has affection for the Son, and shows him all things that he himself does. He will show him greater works than these, that you may marvel. 5.21. For as the Father raises the dead and gives them life, even so the Son also gives life to whom he desires. 5.22. For the Father judges no one, but he has given all judgment to the Son 5.23. that all may honor the Son, even as they honor the Father. He who doesn't honor the Son doesn't honor the Father who sent him. 20.1. Now on the first day of the week, Mary Magdalene went early, while it was still dark, to the tomb, and saw the stone taken away from the tomb. |
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22. New Testament, Luke, 22.17, 24.1 (1st cent. CE - 1st cent. CE)
| 22.17. He received a cup, and when he had given thanks, he said, "Take this, and share it among yourselves 24.1. But on the first day of the week, at early dawn, they and some others came to the tomb, bringing the spices which they had prepared. |
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23. New Testament, Mark, 4.11-4.20, 7.7-7.8 (1st cent. CE - 1st cent. CE)
| 4.11. He said to them, "To you is given the mystery of the Kingdom of God, but to those who are outside, all things are done in parables 4.12. that 'seeing they may see, and not perceive; and hearing they may hear, and not understand; lest perhaps they should turn again, and their sins should be forgiven them.' 4.13. He said to them, "Don't you understand this parable? How will you understand all of the parables? 4.14. The farmer sows the word. 4.15. These are the ones by the road, where the word is sown; and when they have heard, immediately Satan comes, and takes away the word which has been sown in them. 4.16. These in like manner are those who are sown on the rocky places, who, when they have heard the word, immediately receive it with joy. 4.17. They have no root in themselves, but are short-lived. When oppression or persecution arises because of the word, immediately they stumble. 4.18. Others are those who are sown among the thorns. These are those who have heard the word 4.19. and the cares of this age, and the deceitfulness of riches, and the lusts of other things entering in choke the word, and it becomes unfruitful. 4.20. These are those which were sown on the good ground: such as hear the word, and accept it, and bear fruit, some thirty times, some sixty times, and some one hundred times. 7.7. But in vain do they worship me, Teaching as doctrines the commandments of men.' 7.8. For you set aside the commandment of God, and hold tightly to the tradition of men -- the washing of pitchers and cups, and you do many other such things. |
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24. New Testament, Matthew, 8.5, 10.1, 13.13, 13.35-13.43, 19.28, 23.8 (1st cent. CE - 1st cent. CE)
| 8.5. When he came into Capernaum, a centurion came to him, asking him 10.1. He called to himself his twelve disciples, and gave them authority over unclean spirits, to cast them out, and to heal every disease and every sickness. 13.13. Therefore I speak to them in parables, because seeing they don't see, and hearing, they don't hear, neither do they understand. 13.35. that it might be fulfilled which was spoken through the prophet, saying, "I will open my mouth in parables; I will utter things hidden from the foundation of the world. 13.36. Then Jesus sent the multitudes away, and went into the house. His disciples came to him, saying, "Explain to us the parable of the darnel of the field. 13.37. He answered them, "He who sows the good seed is the Son of Man 13.38. the field is the world; and the good seed, these are the sons of the kingdom; and the darnel are the sons of the evil one. 13.39. The enemy who sowed them is the devil. The harvest is the end of the age, and the reapers are angels. 13.40. As therefore the darnel is gathered up and burned with fire; so will it be at the end of this age. 13.41. The Son of Man will send out his angels, and they will gather out of his kingdom all things that cause stumbling, and those who do iniquity 13.42. and will cast them into the furnace of fire. There will be weeping and the gnashing of teeth. 13.43. Then the righteous will shine forth like the sun in the kingdom of their Father. He who has ears to hear, let him hear. 19.28. Jesus said to them, "Most assuredly I tell you that you who have followed me, in the regeneration when the Son of Man will sit on the throne of his glory, you also will sit on twelve thrones, judging the twelve tribes of Israel. 23.8. But don't you be called 'Rabbi,' for one is your teacher, the Christ, and all of you are brothers. |
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25. Clement of Alexandria, Excerpts From Theodotus, 81 (2nd cent. CE - 3rd cent. CE)
| 81. The material element of fire lays hold of all material things, and the pure and immaterial element lays hold of immaterial things such as demons, angels of evil and the devil himself. Thus the heavenly fire is dual in its nature, belonging partly to the mind, partly to the senses. By analogy, therefore, baptism is also dual in its nature, the sensible part works through water which extinguishes the sensible fire, but the intellectual through Spirit, a defense against the intellectual fire. And the material Spirit when it is little becomes food and kindling for the sensible fire, but when it has increased it has become an extinguisher, but the Spirit given us from above, since it is immaterial, rules not only over the Elements, but over the Powers and the evil Principalities. |
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26. Clement of Alexandria, Miscellanies, (2nd cent. CE - 3rd cent. CE)
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27. Irenaeus, Refutation of All Heresies, 1.26 (2nd cent. CE - 3rd cent. CE)
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28. Babylonian Talmud, Sanhedrin, 98b (3rd cent. CE - 6th cent. CE)
| 98b. שאין כל דקל ודקל שבבבל שאין סוס של פרסיים נקשר בו ואין לך כל ארון וארון שבארץ ישראל שאין סוס מדי אוכל בו תבן,אמר רב אין בן דוד בא עד שתתפשט המלכות על ישראל תשעה חדשים שנאמר (מיכה ה, ב) לכן יתנם עד עת יולדה ילדה ויתר אחיו ישובון על בני ישראל,אמר עולא ייתי ולא איחמיניה וכן אמר [רבה] ייתי ולא איחמיניה רב יוסף אמר ייתי ואזכי דאיתיב בטולא דכופיתא דחמריה,אמר ליה אביי (לרבא) [לרבה] מאי טעמא אילימא משום חבלו של משיח והתניא שאלו תלמידיו את רבי אלעזר מה יעשה אדם וינצל מחבלו של משיח יעסוק בתורה ובגמילות חסדים ומר הא תורה והא גמילות חסדים,אמר [ליה] שמא יגרום החטא כדר' יעקב בר אידי דר' יעקב בר אידי רמי כתיב (בראשית כח, טו) הנה אנכי עמך ושמרתיך בכל אשר תלך וכתיב (בראשית לב, ח) ויירא יעקב מאד וייצר לו,שהיה מתיירא שמא יגרום החטא כדתניא (שמות טו, טז) עד יעבור עמך ה' זו ביאה ראשונה עד יעבור עם זו קנית זו ביאה שניה,אמור מעתה ראויים היו ישראל לעשות להם נס בביאה שניה כביאה ראשונה אלא שגרם החטא,וכן אמר ר' יוחנן ייתי ולא איחמיניה א"ל ריש לקיש מ"ט אילימא משום דכתיב (עמוס ה, יט) כאשר ינוס איש מפני הארי ופגעו הדוב [ובא הבית] וסמך ידו אל הקיר ונשכו נחש בא ואראך דוגמתו בעולם הזה בזמן שאדם יוצא לשדה ופגע בו סנטר דומה כמי שפגע בו ארי נכנס לעיר פגע בו גבאי דומה כמי שפגעו דוב נכנס לביתו ומצא בניו ובנותיו מוטלין ברעב דומה כמי שנשכו נחש,אלא משום דכתיב (ירמיהו ל, ו) שאלו נא וראו אם ילד זכר מדוע ראיתי כל גבר ידיו על חלציו כיולדה ונהפכו כל פנים לירקון,מאי ראיתי כל גבר אמר רבא בר יצחק אמר רב מי שכל גבורה שלו ומאי ונהפכו כל פנים לירקון אמר רבי יוחנן פמליא של מעלה ופמליא של מטה בשעה שאמר הקב"ה הללו מעשה ידי והללו מעשה ידי היאך אאבד אלו מפני אלו,אמר רב פפא היינו דאמרי אינשי רהיט ונפל תורא ואזיל ושדי ליה סוסיא באורייה,אמר רב גידל אמר רב עתידין ישראל דאכלי שני משיח אמר רב יוסף פשיטא ואלא מאן אכיל להו חילק ובילק אכלי להו לאפוקי מדרבי הילל דאמר אין משיח לישראל שכבר אכלוהו בימי חזקיה,אמר רב לא אברי עלמא אלא לדוד ושמואל אמר למשה ורבי יוחנן אמר למשיח,מה שמו דבי רבי שילא אמרי שילה שמו שנאמר (בראשית מט, י) עד כי יבא שילה דבי רבי ינאי אמרי ינון שמו שנאמר (תהלים עב, יז) יהי שמו לעולם לפני שמש ינון שמו דבי רבי חנינה אמר חנינה שמו שנאמר (ירמיהו טז, יג) אשר לא אתן לכם חנינה ויש אומרים מנחם בן חזקיה שמו שנאמר (איכה א, טז) כי רחק ממני מנחם משיב נפשי ורבנן אמרי חיוורא דבי רבי שמו שנאמר (ישעיהו נג, ד) אכן חליינו הוא נשא ומכאובינו סבלם ואנחנו חשבנוהו נגוע מוכה אלהים ומעונה,אמר רב נחמן אי מן חייא הוא כגון אנא שנאמר (ירמיהו ל, כא) והיה אדירו ממנו ומושלו מקרבו יצא אמר רב אי מן חייא הוא כגון רבינו הקדוש אי מן מתיא הוא כגון דניאל איש חמודות,אמר רב יהודה אמר רב עתיד הקדוש ברוך הוא להעמיד להם דוד אחר שנאמר (ירמיהו ל, ט) ועבדו את ה' אלהיהם ואת דוד מלכם אשר אקים להם הקים לא נאמר אלא אקים א"ל רב פפא לאביי והכתיב (יחזקאל לז, כה) ודוד עבדי נשיא להם לעולם כגון קיסר ופלגי קיסר,דרש רבי שמלאי מאי דכתיב (עמוס ה, יח) הוי המתאוים את יום ה' למה זה לכם יום ה' הוא חשך ולא אור משל לתרנגול ועטלף שהיו מצפין לאור א"ל תרנגול לעטלף אני מצפה לאורה שאורה שלי היא ואתה למה לך אורה | 98b. bas there is no palmtree bthat is in Babylonia to which a horse of the Persians will not be tetheredwhen the Persians and Medes go to conquer other lands. bAnd there is no coffinburied bin Eretz Yisrael from which a Median horse will not eat straw.During wars, all the coffins will be removed from the ground and used as animal troughs. I do not want my coffin to be used for that purpose., bRav says: The son of David will not come until the evilRoman bkingdom will disperse throughout Eretz Yisrael for nine months, as it is stated: “Therefore will He give them up, until the time when she who is in labor has given birth; then the remt of his brethren shall return with the children of Israel”(Micah 5:2). Once a period equivalent to a term of pregcy passes, the redemption will come.,§ bUlla says: Letthe Messiah bcome, butafter my death, so that bI will not see him,as I fear the suffering that will precede his coming. bLikewise, Rabba says: Letthe Messiah bcome, butafter my death, so that bI will not see him. Rav Yosef says: Letthe Messiah bcome, and I will be privileged to sit in the shadow of his donkey’s excrement.I am willing to undergo all the pain and disgrace associated with his arrival., bAbaye said to Rabba: What is the reasonthat you are so concerned? bIf we say it is due to the painspreceding and accompanying the coming bof the Messiah, but isn’t it taughtin a ibaraitathat Rabbi Elazar’s bstudents asked Rabbi Elazar: What shall a person do to be spared from the painspreceding the coming bofthe bMessiah? Rabbi Elazarsaid to them: bThey shall engage in Torahstudy band acts of kindness.Abaye continued: bAndas far as bthe Masteris concerned, bisn’t therethe bTorah and aren’t therethe bacts of kindnessthat you performed?,Rabba bsaid to him:I am concerned blest sin causeme to suffer the pain despite the Torah study and the good deeds in which I engage, bin accordance withthe statement bof Rabbi Ya’akov bar Idi. As Rabbi Ya’akov bar Idi raises a contradiction. It is writtenthat God said to Jacob: b“And I am with you, and will keep you wherever you go”(Genesis 28:15), band it is written: “And Jacob was greatly afraid and distressed”(Genesis 32:7). If God assured Jacob that He would keep him, why was he concerned?,Rabbi Ya’akov bar Idi explains: bHe was afraid lest sinon his part bcausethat assurance to be abrogated, bas it is taughtin a ibaraitawith regard to the verse: “Until Your people pass over, Lord, until Your people, whom You have acquired, pass over” (Exodus 15:16). b“Until Your people pass over, Lord”; this isa reference to bthe first entryinto the land, led by Joshua. b“Until Your people, whom You have acquired, pass over”; this isa reference to bthe second entryinto the land, when they returned to Zion from Babylonia.,Rabbi Ya’akov bar Idi explains: bSay from now,based on this statement, that bthe Jewish people were worthyfor God bto perform a miracle on theirbehalf bin the second entryinto the land that was blikethe miracles that were performed during the exodus from Egypt and bthe first entryinto the land, bbut the sin causedthe second entry to take place in an unremarkable manner, with the Jewish people being subject to the dominion of the gentiles., bAnd sotoo bRabbi Yoḥa said: Letthe Messiah bcome, butafter my death, so that bI will not see him. Reish Lakish said to him: What is the reasonthat you are concerned? bIf we say it is because it is writtenwith regard to the day of God: b“As when a man did flee from a lion and a bear met him, or went into the house and leaned his arm on the wall and a snake bit him”(Amos 5:19), that is not a reason. bCome, and I will show you a counterpart in this worldto the situation described in this verse, as even today one encounters those situations. bAt a time when a person goes out to the field and is accosted by a guard [ isantar /i]who demands payment, his situation bis similar tothat of bone who is accosted by a lion. Hethen benters the city and is accosted bya royal btax collector.His situation bis similar tothat of bone who is accosted by a bear. Hethen benters his house and finds his sons and daughters afflicted with famine.His situation bis similar tothat of bone whom a snake bit. /b,Rabbi Yoḥa said to him: bRather,the reason I am concerned is bthat it is writtenwith regard to the day of God: b“Ask now, and see whether a man gives birth. Why, then, do I see every man [ ikol gever /i] with his hands on his loins, as a woman in labor, and all faces turned green?”(Jeremiah 30:6).,The Gemara clarifies: bWhatis the meaning of the phrase b“I see ikol gever /i”? Rava bar Yitzḥak saysthat bRav says:It is a reference to bHe Whom all strength is His.It is as though even God will suffer like a woman in labor due to the troubles of the Jewish people. bAnd whatis the meaning of the phrase b“And all faces turned green”? Rabbi Yoḥa says:The reference is to the heavenly bentourage above,i.e., angels, bandthe earthly bentourage below,i.e., the Jewish people, who will all suffer bat the time when the Holy One, Blessed be He, says: These,the Jewish people, bare My handiwork, and those,the gentiles, bare My handiwork. How shall I destroy those on account of these?It appears that the Holy One, Blessed be He, does not distinguish between the Jewish people and the gentiles. That is why Rabbi Yoḥa was concerned with regard to the coming of the Messiah., bRav Pappa saysthat bthisis in accordance with the adage bthat people say: An ox runs and falls, andits owner bgoes and casts a horse in its place.Although the horse is an inferior work animal relative to the ox, when there is no ox available, a horse must suffice. So too, after the Jewish people sin, it is as though the Holy One, Blessed be He, transfers their prominence to the gentiles.,§ bRav Giddel saysthat bRav says: The Jewish people are destined to eatfrom the bounty of, i.e., enjoy, bthe years ofthe bMessiah. Rav Yosef says:Isn’t this bobvious? And rather, whoelse bwill eatfrom bthem?Will bḤillak and Billak,two shiftless characters, beatfrom bthem?The Gemara explains that Rav Giddel’s statement serves bto excludethe statement of bRabbi Hillel, who says: There is no Messiahcoming bfor the Jewish people, as they already atefrom bhim,as all the prophecies relating to the Messiah were already fulfilled bduring the days of Hezekiah. /b, bRav says: The world was created only forthe sake of bDavid,by virtue of his merit. bAnd Shmuel says:It was created by virtue of the merit of bMoses. And Rabbi Yoḥa says:It was created by virtue of the merit of the bMessiah. /b,Apropos the Messiah, the Gemara asks: bWhat is his name? The school of Rabbi Sheila says: Shiloh is his name, as it is stated: “Until when Shiloh shall come”(Genesis 49:10). bThe school of Rabbi Yannai says: Yinnon is his name, as it is stated: “May his name endure forever; may his name continue [ iyinnon /i] as long as the sun;and may men bless themselves by him” (Psalms 72:17). bThe school of Rabbi Ḥanina says: Ḥanina is his name, as it is stated: “For I will show you no favor [ iḥanina /i]”(Jeremiah 16:13). bAnd some saythat bMenaḥem ben Ḥizkiyya is his name, as it is stated: “Because the comforter [ imenaḥem /i] that should relieve my soul is far from me”(Lamentations 1:16). bAnd the Rabbis say: The leper of the house of RabbiYehuda HaNasi bis his name, as it is stated: “Indeed our illnesses he did bear and our pains he endured; yet we did esteem him injured, stricken by God, and afflicted”(Isaiah 53:4)., bRav Naḥman says: Ifthe Messiah bis among the livingin this generation, he is a person bsuch as me,who already has dominion over the Jewish people, bas it is stated: “And their prince shall be of themselves, and their governor shall proceed from their midst”(Jeremiah 30:21), indicating that the redeemer is already in power. bRav says: Ifthe Messiah bis among the livingin this generation, he is a person bsuch as our saintly RabbiYehuda HaNasi, who was renowned for his sanctity, piety, and Torah knowledge. bIfthe Messiah bis among the deadhe is a person bsuch as Daniel, the beloved man. /b, bRav Yehuda saysthat bRav says: The Holy One, Blessed be He, is destined to establish another Davidfor the Jewish people as the Messiah, bas it is stated: “And they shall serve the Lord their God, and David their king, whom I will establish for them”(Jeremiah 30:9). bIt is not stated: I established, but “I will establish,”indicating that the name of the future king will be David. bRav Pappa said to Abaye: But isn’t it written: “And my servant David shall be their prince forever”(Ezekiel 37:25), indicating that King David himself will rule over the Jewish people? Abaye said: They will rule in tandem blike an emperor and a viceroy;the Messiah will be king and David will be second-in-command.,§ bRabbi Simlai taught: Whatis the meaning of that bwhich is written: “Woe to you who desire the day of the Lord. Why would you have this day of the Lord? It is darkness, and not light”(Amos 5:18)? It is bcomparable to a rooster and a bat who were looking forward tothe blightof day. bThe rooster said to the bat: I look forward to light, as light isan indication of bmytime to be active. bButas for byou, why do youneed blight?Nighttime for you is like daytime for me. |
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29. Eusebius of Caesarea, Ecclesiastical History, 3.28 (3rd cent. CE - 4th cent. CE)
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30. Nag Hammadi, The Tripartite Tractate, 105.10-105.16 (3rd cent. CE - 3rd cent. CE)
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